Author: callertoislam

Ibn Rajab al-Hanbal (رحمه الله‎) mentioned that one of the Salaf [pious predecessors] was asked Why dont you get yourself a farm for you and your family? He said,

Allah (عز و جل) has sent me to kill the farmer and take his farm.

When Umar ibn al-Khattab (رضي الله عنه) had heard that the Sahabah were busy cultivating the very fertile land that they won through Ghaneema [spoils of war] from Jihad fi Sabilillah in Jordan, he waited until the time of harvest and then ordered that all of the farms be burned down to the ground. So some of the Sahabah came complaining and he said,

I saw some agricultural equipment and said: “I heard the Prophet (ﷺ) saying: “There is no house in which these equipment enters except that Allah will cause humiliation to enter it.” (Sahih al-Bukhari 2321)

Ibn at-Tin (رحمه الله‎) said, “This is from among the prophesies of the Prophet, since now we see that most of the injustice is geared towards farmers.”

Narrated AbuAyyub (رضي الله عنه):

AbuImran (رضي الله عنه) said: We went out on an expedition from Medina with the intention of (attacking) Constantinople. AbdurRahman ibn Khalid ibn al-Walid (رضي الله عنه) was the leader of the company. The Romans were just keeping their backs to the walls of the city. A man (suddenly) attacked the enemy.

Thereupon the people said: Stop! Stop! There is no god but Allah. He is putting himself into danger.

AbuAyyub said: This verse was revealed about us, the group of the Ansar (the Helpers). When Allah helped His Prophet (ﷺ) and gave Islam dominance, we said (i.e. thought): Come on! Let us stay in our property and improve it.

Thereupon Allah, the Exalted, revealed, “And spend of your substance in the cause of Allah, and make not your hands contribute to (your destruction)”. To put oneself into danger means that we stay in our property and commit ourselves to its improvement, and abandon fighting (i.e. jihad).

AbuImran said: AbuAyyub continued to strive in the cause of Allah until he (died and) was buried in Constantinople. (Sunan Abi Dawud 2512)

Narrated Abdullah ibn Umar (رضي الله عنه):

I heard the Messenger of Allah, (ﷺ) say: When you enter into the inah (loan) transaction, hold the tails of oxen, are pleased with agriculture, and give up conducting jihad. Allah will make disgrace prevail over you, and will not withdraw it until you return to your original religion. (Sunan Abi Dawud 3462)

Another narration which gives information that the Arabs will put the earth in use which would help to achieve their agricultural goals is the Hadith,

The hour will not come to pass until the lands of the Arabs will become rivers and grasslands again. (Sahih Muslim 157 b)

At this occasion we should mention where the Prophet said,

There will not be a time except that what comes after that is worse, until you reach your Lord. (Sahih al-Bukhari 7068)

In the Qur’an, there were recounted stories of previous nations destroyed by Allah because they disobeyed his messengers and ignored his laws.

There was for [the tribe of] Saba’ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], “Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.”But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees. [Saba, 34:15-16]

And he entered his garden while he was unjust to himself. He said, “I do not think that this will perish – ever. [Al-Kahf, 18:35]

And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, “Oh, I wish I had not associated with my Lord anyone.” [Al-Kahf, 18:42]

Have you not considered how your Lord dealt with ‘Aad -[With] Iram – who had lofty pillars, The likes of whom had never been created in the land? And [with] Thamud, who carved out the rocks in the valley? And [with] Pharaoh, owner of the stakes? [Al Fajr, 89:6-10]

And ask them about the town that was by the sea – when they transgressed in [the matter of] the sabbath – when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. [Al-A’raf, 7:163]

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.” [Al-Baqarah, 2:65 and Al-A’raf 7:166]

Say, “Shall I inform you of [what is] worse than that as penalty from Allah ? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut (rulers & judges not upon Sharia). Those are worse in position and further astray from the sound way.” [Al-Ma’idah, 5:60]

So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah . Those are in manifest error. [Az-Zumar, 39:22]

As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. [Fussilat, 41:15]

And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape? [Qaf, 50:36]

It was narrated from Bishr, from Ibn ‘Awn, from Nafi’, from Ibn ‘Umar (رضی اللہ عنهم) who said:

“Umar acquired some land at Khaibar. He came to the Prophet and consulted him about it. He said: ‘I have acquired a great deal of land, and I have never acquired any wealth that is more precious to me than it. What do you command me to do with it?’ He said: ‘If you wish, you may freeze it and give it in charity.’ So he gave it in charity on condition that it would not be sold or given away, and he gave it in charity to the poor, relatives, to emancipate slaves, for the cause of Allah, for wayfarers and guests. There is no sin -on the administrator- if he eats (from it) or feeds a friend, with no intention of becoming wealthy from it.'” These are the wordings of Isma’il. (Sunan an-Nasa’i 3600)

O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. [Al-Jumu’ah, 62:9]

O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that – then those are the losers. [Al-Munafiqun, 63:9]

Say, [O Muhammad (ﷺ)], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [At-Tawbah, 9:24]

Abu Hurairah (رضي الله عنه) reported:

Messenger of Allah (ﷺ) said, “The best of people is a man who is holding his horse’s rein in the way of Allah (in Jihad) and is galloping towards the place wherever he hears a call for war or detects a note of danger; he goes on proceeding, seeking martyrdom or death wherever it is expected. And a man who retires with some sheep in a mountainside or a valley. He performs Salat regularly and pays the Zakat, continues worshipping his Rubb, till death overtakes him. He does not interfere in the affairs of the people except for betterment.” (Riyad as-Salihin: Book 1, Hadith 601 and Book 12, Hadith 1299)

Narrated Abu Huraira (رضي الله عنه):

People say that I have narrated many Hadiths (The Prophet’s narration). Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are: “Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Messenger (ﷺ) contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize. (Sahih al-Bukhari 118)

Blessing is tied to the forelocks of horses until the Day of Resurrection: Reward and spoils of war (Sunan an-Nasa’i 3572) while there is humiliation in following tails of cows. Hanging onto the tails of cows implies not only agriculture but involvement in all trades and transactions which occupy the Muslims to such an extent that they abandon Jihad as a result of this involvement.

Tawassul in Arabic means seeking to draw close. Allaah says in the Qur’aan (interpretation of the meaning): “…[they] desire means of access to their Lord…” [al-Isra’ 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

Correct Islamic tawassul:

This means seeking to draw close to Allaah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

Seeking to draw close to Allaah by means of His names and attributes. Allaah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [al-A’raaf 7:180]. So when a person makes du’aa’ to Allaah, he begins by calling on Allaah with the name that is most apt, such as “al-Rahmaan” (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.

Seeking to draw close to Allaah by means of faith and Tawheed. Allaah says (interpretation of the meaning): “Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [Aal ‘Imraan 3:53]

Seeking to draw close to Allaah through righteous deeds, whereby a person asks Allaah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur’aan, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allaah by virtue of their best deeds (to save them). A person may also ask Allaah by virtue of his total dependency upon Him, as Allaah mentions in the Qur’aan (interpretation of the meaning): “[Ayyoob said:] ‘Verily, distress has seized me, and You are the Most Merciful of those who show mercy.’ [al-Anbiya’ 21:83]; or by admitting his own wrongdoing and his need for Allaah, as Yoonus is described as saying (interpretation of the meaning): “ ‘None has the right to be worshipped except You (O Allaah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.’” [al-Anbiya’ 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allaah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid’ah and therefore forbidden:

This is the attempt to draw close to Allaah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allaah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allaah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allaah. If du’aa’s or prayers are addressed to anything or anyone else, this is shirk. Allaah says (interpretation of the meaning): “And your Lord said: ‘Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!” [Ghaafir 40:60]. In this aayah, Allaah explains the punishment of those who arrogantly refuse to call on Allaah, whether they call on someone other than Allaah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allaah says (interpretation of the meaning): “Invoke your Lord with humility and in secret…” [al-A’raaf 7:55]. Allaah commands His slaves to call on Him and not anyone else.

Allaah says of the people of Hell (interpretation of the meaning): “[They say:] ‘By Allaah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds.” [al-Shu’ara’ 26:96-97]

Anything that results in equating something other than Allaah with Allaah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allaah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [al-Ahqaaf 46:5-6]

Allaah says (interpretation of the meaning): “ And whoever invokes (or worships) besides Allaah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah) will not be successful.” [al-Mu’minoon 23:117].

Allaah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): “…And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything).” [Faatir 35:13-14].

In this aayah, Allaah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du’aa’s, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allaah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allaah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allaah says (interpretation of the meanings):

“And when they embark on a ship, they invoke Allaah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankaboot 29:65]

“And when harm touches you upon the sea, those that you call upon besides Him vanish from you excpet Him (Allaah Alone). But when He brings you safely to land, you turn away (from Him)…” [al-Isra’ 17:67].

“… till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allaah, making their Faith pure for Him Alone…” [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allaah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allaah). We ask Allaah to keep us safe and sound.

To sum up asking the dead for anything is shirk, and asking the living for anything that no one except Allaah is able to do, is also shirk. And Allaah knows best.

Introduction

All Praise is due to Allah, we praise Him, and seek His help and forgiveness. We seek refuge in Allah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allah, none can misguide him, and whomsoever has been misguided by Allah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allah, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allah, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.

“O you who believe! Fear Allah (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islam (as Muslims with complete submission to Allah).” [Al-Qur’an3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person (‘Adam) and from him He created his wife, and from them both He created many men and women; and fear Allah through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allah is ever an All Watcher over you.” [Al-Qur’an 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great success.” [Al-Qur’an 33:70-71]

Know that the most truthful speech is that of Allah’s Book (the Qur’an), and that the best of guidance is that of Muhammad, sallallahu ‘alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islam), and every innovated matter (in religion) is a bid’ah, and every bid’ah is a misguidance, and every mean of misguidance is in the Fire of Hell.

This is an introductory book for every Muslim. It is a summary of basic Islamic beliefs and acts of worship. We ask Allah by His Names and Attributes to accept this work and make it a benefit for those who read it and / or distribute it.

Khalid al-Awadh and Dr. Saleh As-Saleh

24/2/1413

8/12/1993

Contents

Introduction

The First Lesson – Memorise the Small Chapters of the Qur’an

The Second Lesson – The Conditions of the Shahadah

The Third Lesson – The Six Fundamentals of Faith

The Fourth Lesson – What is Tawhid and Shirk?

The Fifth Lesson – The Five Pillars of Islam

The Sixth Lesson – The Nine Conditions of Prayer

The Seventh Lesson – The Basic Elements of Prayer

The Eighth Lesson – The Obligatory Acts of Prayer

The Ninth Lesson – The Contents of At-Tashahud

The Tenth Lesson – The Sunan Acts of Prayer

The Eleventh Lesson – Invalidation of the Prayer

The Twelfth Lesson – The Conditions for Ablution

The Thirteenth Lesson – The Obligatory Elements of Ablution

The Fourteenth Lesson – The Six Nullifying Acts of Ablution

The Fifteenth Lesson – Recommend Morals

The Sixteenth Lesson – Islamic Decencies

The Seventeenth Lesson – Warning Others

The Eighteenth Lesson – The Funeral Prayer

The First Lesson – Memorise the Small Chapters of the Qur’an

Memorizing the opening surah (chapter) of the Qur’an, al-Fatihah (the Opening) and some short passages and chapters from No. 99 (az-Zalzalah) to 114 (an-Nas). Every Muslim must make an effort to memorize, recite and understand passages and/or chapters from the Noble Qur’an.

The Second Lesson – The Conditions of the Shahadah

Knowing the meaning and the conditions of the declaration of ash-shahadatan that, “There is no true God except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah”. The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allah, and the phrase, “except Allah”, confirms that all forms of worship, submission and adoration must be for Allah Alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of ash-shahadatan are:

Knowledge about what it means;

Certainty about its meaning which dispels doubts and suspicions;

Sincerity that purifies its declarer from any form of shirk (association);

Honesty which negates hypocrisy;

Love and attachment to the declaration of ash-shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies;

Adherance – conducting what Allah has decreed regarding His worship;

Accepting to obey Allah by this declaration; and

Dissociating from anything or anyone being worshipped other than Allah.

The Third Lesson – The Six Fundamentals of Faith

The six fundamental articles of faith are:

Believing in Allah (His Oneness);

His Angels;

All of His Messengers;

All of His Scriptures (in their original and unaltered forms);

In the Last Day (of Judgment); and

Fate and Divine Decree (whether good or bad), which Allah Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.

The Fourth Lesson – What is Tawhid and Shirk?

Tawhid (Faith in the Unity of Allah) is divided into three articles:

Believing in the Oneness of Allah in the sense of His being the only Creator, Preserver, Nourisher, etc. This belief is called tawhid ar-rububiyah;

Acknowledging that Allah Alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called tawhid al-uluhiyah; and

Having faith and belief in the Oneness of Allah’s Names and Attributes. This belief is called tawhid al-asma was-sifat.

As for shirk (associating anything or anyone in worship with Allah), it is divided into three types:

Major shirk (ash-shirk al-akbar) which Allah does not forgive. Allah says regarding shirk:“But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [Al-Qur’an 6: 88]“It is not for themushrikin (polytheists) to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to looking after their cleanness and their building, etc.), while they witness against their ownselves of disbelief. The works of such bear no fruit, and in fire shall they dwell.” [Al-Qur’an 9:17]The one who associate others with Allah and dies on this shirk will not be forgiven andJannah (Paradise) is forbidden to him, as Allah, Most Mighty and Honored, says:“Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [Al-Qur’an4:48]“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden the Jannah for him.” [Al-Qur’an 5:72]Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this shirk.

Minor shirk (ash-shirk al-asgar) which is stated in the Qur’an or in the Prophet’s tradition but is not the same as major shirk. Riya (showing off) and swearing by other than Allah are examples of this kind of shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, said:“Of which I fear for you the most is minor shirk.” When he was asked what was it, he said, “Riya.”He, sallallahu ‘alayhi wa sallam, also said,“He who swears by anything other than Allah commits minor shirk.”The Prophet,sallallahu ‘alayhi wa sallam, also warned, “Do not say, ‘Had Allah and such and such (person) willed’, but say, ‘Had Allah then such and such (person) willed.’ “. This kind of shirk does not necessarily lead to disbelief from Islam or an eternal stay in Hell. It negates, however, the completeness of faith.

Hidden shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, explained, “Shall I not tell you of which I fear for you more than I fear of the Antichrist?” They said, “Yes, O Messenger of Allah”, and he said, “Hidden shirk, where one beautifies his way of praying only because another one is looking at him.”

Alternatively, shirk could be divided into two kinds – major and minor. In this case, the hiddenshirk encompasses both the major and minor kinds depending upon the act committed. It is major if it is the same as the shirk of the hypocrites who hide their false beliefs while showing off Islam out of fear. It is minor if it is the same as riya.

The Fifth Lesson – The Five Pillars of Islam

The five pillars of Islam are ash-shahadatan (bearing witness that there is none worthy of being worshipped except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His Messenger), establishing prayers, paying the alms (zakah), fasting the month ofRamadhan, and performing pilgrimage (Hajj) if one can afford it.

The Sixth Lesson – The Nine Conditions of Prayer

The nine conditions of prayers are Islam, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer), dressing properly, having the intention of prayers, facing the right direction of qiblah(direction of the Ka’bah at Makkah), and the praying at the proper time.

The Seventh Lesson – The Basic Elements of Prayer

The fourteen basic elements (arkan) of prayers are standing (if one is able), sayingallahu akbar(Allah is the Greatest), reading the opening surah of the Qur’an (al-Fatihah), lowering the head and back down at the right angle (ruku’), resuming the initial standing position, prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (sujud), rising in a sitting position, a short rest in a sitting posture between the two prostrations, tranquility in all actions, performing the basic elements of prayer in order, the last tashahud (the second part), sitting for the last tashahud, exalting the Prophet Muhammad, sallallahu ‘alayhi wa sallam, and turning the face to the right side and to the left one saying as-salamu ‘alaykum wa rahmatullah (peace and mercy of Allah be upon you) one time on each side.

(Note: Salah is invalid if any of the above is missing.)

The Eighth Lesson – The Obligatory Acts of Prayer

The eight obligatory acts of the prayer are all the occasions of saying allahu akbarother thantakbirat al-ihram (which is basic); saying samiallahuliman hamidah (Allah accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and saying rabbana wa laka al-hamd (Our Lord, praise be to You) for both theImam and the individual; saying subhana rabbi al-athim (Glory to my Lord, the Most Great) in ruku; saying subhana rabbi al-a’la (Glory to my Lord, the Most High) insujud; saying rabighfirli (Oh my Lord, grant forgiveness to me) between the two prostrations; the first part (at-tashahud al-awwal); and sitting for it.

(Note: if any of the above is missing, the Muslim needs to make sujud al-sahw).

“Greetings, prayers ant the good things of life belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and His blessings. Peace be upon us all and on the righteous servants of Allah. I bear witness that there is no true God worthy of worship but Allah alone, and I bear witness that Muhammad is His true slave and Messenger.”

“Oh Allah! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious.”

Following the reciting of the tashahud, the slave asks Allah’s protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allah whatever he wishes, especially the type of invocation said by the Prophet, sallallahu ‘alayhi wa sallam:

“O Allah help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allah and His Messenger). O Allah I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving.”

The Tenth Lesson – The Sunan Acts of Prayer

The sunnan (supererogatory) acts of the prayer:

The opening call of the prayer;

Placing the right hand over the left one with both over the chest while in the standing position;

Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying “allahu akbar” at the beginning of the prayer, when performing the ruku, when resuming the standing position afterruku, and when standing to begin the third unit of the prayer;

Bowing down, making the head and back on one level. This is the position of ruku;

While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs;

Raising the arms in sujud;

Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in tashahud);

Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice;

Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of tashahud;

Taking the position of tawartruk during the recitation of the full tashahud – the person sits on his left foot laid down with his right foot erected;

Making du’a (to invoke Allah) following the recitation of the last tashahud;

Whispering the recitation in the dhuhr (noon), ‘asr (late afternoon), the third raka’hofmaghrib (sunset) prayer, and the last two raka’at of the isha’ (evening) prayer; and

Reciting another passage from the Holy Qur’an after the opening surah of al-Fatihah.

The Eleventh Lesson – Invalidation of the Prayer

Any prayer is invalid and nullified if any of the following acts are committed – Intentional talking, laughing, eating, drinking, uncovering the parts of the body of which are not allowed to be uncovered during prayer, excessive alteration in the direction towards the qiblah, excessive moving outside the regular acts and movements of prayer, without a proper reason and nullifying the ablution.

The Twelfth Lesson – The Conditions for Ablution

The ten conditions for performing ablution are:

Islam;

Sanity;

Maturity;

Intention;

… its continuity (i.e. the person should not intend to discontinue his ablution before its completion);

If one performs istinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (istijmar) before ablution;

Water must be pure and mubah (i.e. it is not stolen or taken by force);

The removal of all things that prevent water from reaching the parts of ablution such as mud;

Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers; and

Touching the sexual organs with hand (without any barrier: clothes and so on).

Notice: Washing the dead does not nullify the ablution except for that the washer’s hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallahu ‘alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allah, Most Glorified:

” … or you have been in contact with women (by sexual relations) … “ [Al-Qur’an 4: 43]

The contact with women is the involvement in a full sexual relation as related by Ibn Abbas (companion) and others, and it is the correct opinion.

The Fifteenth Lesson – Recommend Morals

The recommended morals for every Muslim are truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allah had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur’an or in the Prophet’s, sallallahu ‘alayhi wa sallam, tradition.

The Sixteenth Lesson – Islamic Decencies

Islamic decencies – greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islamic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islamic ethics.

The Seventeenth Lesson – Warning Others

Warning against shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day ofJihad (war), speaking evil of faithful women, disobeying parents, breaking up with one’s relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allah and His messenger, sallallahu ‘alayhi wa sallam.

The Eighteenth Lesson – The Funeral Prayer

Washing the dead body and performing the funeral prayer:

a) Washing the dead:

When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.

When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves ofsidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet’s daughter).

It is preferred to shroud men with three white sheets without a gown or amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:

Dir’: a loose outer garment with sleeves slit in front.

Khimar: covering head and face.

Izar: a sheet wrapped around the waist, and

Two overall wrapping sheets.

Young girls can be wrapped with a gown and two sheets.

The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allah be pleased with him, was washed by his wife; and Ali ibn Abi Talib, may Allah be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allah be pleased with her.

b) The funeral prayer (salat ul-janazah):

Saying takbir (allahu akbar) four times. Reciting al-Fatihah after the first takbir. Following the second takbir, one prays for the Prophet, sallallahu ‘alayhi wa sallam, as he does intashahud. Then after saying allahu akbar for the third time, one recites what is usually said in other prayers like asking Allah to forgive all Muslims or any supplications he knows, preferably this:

“O Allah, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allah, whomsoever you grant to live, from among us, help him to live in Islam and whomsoever of us you cause to die, help him to die in faith. O Allah, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him.”

“O Allah forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allah don’t deprive us from his reward and don’t let us go astray after him.”

Then after saying allahu akbar for the fourth time one turns his head to the right (makingtaslim) and thus ending the funeral prayer.

It is best to raise one’s hand while saying allahu akbar. In the case when the dead is a child or an infant, the following du’a is made:

“O Allah make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allah make of him an excess in the measures and in the rewards (granted by Allah) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allah be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire.”

The tradition is for the Imam to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:

The men right in front of the Imam. The women further towards the qiblah. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of qiblah (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.

The followers of Imam are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imam if he finds no place behind him.

All praise is due to Allah and His blessings and peace be upon His Prophet, his family and his companions.

“And if they had intended to march out, certainly, they would have made some preparation for it, but Allāh was averse to their being sent forth, so He made them lag behind, and it was said (to them), “Sit you among those who sit (at home).” [at-Tawbah : 46]

“Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance was long for them, and they would swear by Allāh, “If we only could, we would certainly have come forth with you.” They destroy their own selves, and Allāh knows that they are liars.” [at-Tawbah : 42]

“But when fighting was ordered for them, they turned away, all except a few of them. And Allāh is All-Aware of the Thālimūn (polytheists and wrong-doers).” [al-Baqarah : 246]

And may Peace and Prayers be upon al-Mustafā al-Amīn who warns us saying:

“Whoever dies and does not have, upon his neck, the Pledge of Allegiance (Al-Bay’ah); he dies the death of pre-Islamic Ignorance (Jāhiliyyah).”[Narrated by Muslim from Ibn ‘Umar, may Allāh be pleased with them]

..And Says:

“Whoever does not fight, or take good care or the family that a fighter has left behind, Allāh will inflict him with a calamity before the Day of Ressurection” [Narrated by Abī Dāwūd from Abī Umāmah, may Allāh be pleased with him]

Stand up, O Brother, and search for a merchandise that will not fallow and will save you from a painful torment…

“O, You who believe! Shall I guide you to a commerce that will save you from a painful torment. “That you believe in Allāh and His Messenger, and that you strive hard and fight in the Cause of Allāh with your wealth and your lives, that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwelling in Gardens of ‘Adn -Eternity [‘Adn (Edn) Paradise], that is indeed the great success. And also (He will give you) another (blessing) which you love, help from Allāh (against your enemies) and a near victory. And give glad tidings to the believers.” [as-Saff : 10-13]

Stand up, O Brother, and help brothers of yours asking for your help…

مَا لَكُمْ لَا تَنَاصَرُونَ

“What is the matter with you? Why do you not help one another?” [as-Sāffāt : 25]

Stand up, O Brother, for you are not a cuckold…

Isn’t the chaste of ‘Irāq your Sister?! Isn’t the virtuous of Shīshān your Honor?! Don’t the scattered bodies of the children concern you?!

“And what is wrong with you that you fight not in the Cause of Allāh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.”” [an-Nisā’ : 75]

Are you pleased with the Cross to be planted in your land and you remain silent?!

Are you pleased with the Jews to shake their heads in the Masjid al-Aqsā?!

Are you pleased that all the Lands of Islam to be occupied and ruled by other than the Sharī’ah of Allāh?!

“And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the ‘Ālamīn (mankind, jinns and all that exists).” [al-Baqarah : 251]

“For had it not been that Allāh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allāh is mentioned much would surely have been pulled down. Verily, Allāh will help those who help His (Cause). Truly, Allāh is All-Strong, All-Mighty.” [al-Hajj : 40]

Does it please you to come across the Āyāt of Jihād and Qitāl, and then you become one of those whom Allāh had said to:

“Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allāh is not unaware of what you do.” [al-Baqarah : 85]

“And make ready against them all you can of power, including steeds of war to threaten the enemy of Allāh and your enemy, and others besides whom, you may not know but whom Allāh does know. And whatever you shall spend in the Cause of Allāh shall be repaid unto you, and you shall not be treated unjustly.” [al-Anfāl : 60]

What is the matter with you that you don’t incite your children and brethren?! For you have no excuse today, and you have no where to run… you are not tasked except for yourself…

“Then fight in the Cause of Allāh, you are not tasked (held responsible) except for yourself, and incite the believers, it may be that Allāh will restrain the evil might of the disbelievers. And Allāh is Stronger in Might and Stronger in punishing.” [an-Nisaa’ : 84]

So wake up, O Lion of Islām, for Allāh is with you, and whomever Allāh is with will never be defeated because of fewness!

And if the Ummah comes together to harm you with something, they wouldn’t be able to harm you except with something that Allāh had written upon you, Pens have been raised and Papers have dried.

When I talked to you, O Brother, I feared for myself and you, to become one of those who abandoned Jihād for the love of the Family and Children so then we gain the Torment of Allāh and His Punishment:

“Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight … are dearer to you than Allāh and His Messenger, and striving hard and fighting in His Cause, then wait until Allāh brings about His Decision (torment). And Allāh guides not the people who are al-Fāsiqūn (the rebellious, disobedient to Allāh).” [at-Tawbah : 24]

“O, you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allāh (i.e. Jihād) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allāh is Able to do all things.” [at-Tawbah : 38-39]

“And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the religion (worship) will all be for Allāh Alone [in the whole of the world]. But if they cease (worshipping others besides Allah), then certainly, Allāh is all-Seer of what they do.” [al-Anfaal : 39]

“Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that which has been forbidden by Allāh and His Messenger and those who acknowledge not the religion of truth among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” [at-Tawbah : 29]

“Fight against them so that Allāh will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, and remove the anger of their (believers’) hearts. Allāh accepts the repentance of whom He wills. Allāh is All-Knowing, All-Wise.” [at-Tawbah : 14-15]

“O, you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allāh you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allāh is Able to do all things. If you help him not (it does not matter), for Allāh did indeed help him when the disbelievers drove him out, the second of two, when they were in the cave, and he said to his companion: “Be not sad (or afraid), surely Allāh is with us.” Then Allāh sent down His Sakīnah (calmness, tranquility, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allāh that became the uppermost, and Allāh is All-Mighty, All-Wise.” [at-Tawbah : 38-40]

“Jihād is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allāh knows but you do not know.” [al-Baqarah : 216]

“March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allāh. This is better for you, if you but knew.” [at-Tawbah : 41] (This Āyah left no excuse for anyone)

The Muslim feels much happiness with the blessings that Allāh causes to transpire to him and motivate him and remind him of the greatness of Allāh’s bounty upon him. And although not every blessing is a blessing in reality – for it might be a trial for the slave and an enticement for him, or other than that – there remains the blessing of the honors that are indisputably nothing but the Grace which our Lord, عزّ وجل, bestows upon the best of His creation, and the most beloved of them to Him was our Prophet Muhammad, صلى الله عليه وسلم.

Indeed it is the blessing of “maintaining steadfastness” and not being affected by the misguidance and deception of those who are astray, as Allāh Ta’ālā says,

Had not the Grace of Allāh and His Mercy been upon you (O Muhammad), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allāh has sent down to you the Book (The Qur’ān), and Al-­Hikmah (the Prophet’s Sunnah), and taught you that which you knew not. And Ever Great is the Grace of Allāh unto you (O Muhammad) [1]

And in the Chapter that follows it, Allāh عزّ وجل says, warning His Prophet about these misguided pursuers of Fitnah:

And so judge (you O Muhammad) between them by what Allāh has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allāh has sent down to you. And if they turn away, then know that Allāh’s Will is to punish them for some sins of theirs. And truly, most of men are Fāsiqūn (rebellious and disobedient to Allāh) [2]

And despite the fact that the believer of all time periods understands the greatness of this virtue, it is the believer during the period of estrangement (Ghurbah) that [reaches] the highest degree of absorption and understanding of the greatness of this Divine blessing, especially when he sees the plenitude of those around him who lapsed without attaining what [they] sought after – and there is no Might or Power except with Allāh. So these situations increase the believer in faith and in deference, and they increase him in his turning to and his need of Allāh, and they increase him in contempt and scorn for himself.

Exactly as the Companions, may Allāh be pleased with them, used to act.

So you see, for example, the guided and directed Imām, the legal expert, [the one] who was given the glad tidings of Paradise and Deliverance – ‘Umar Bin Al-Khattāb, may Allāh be pleased with him, was copious in his weeping over himself and his fear over himself from the sources of hypocrisy, so he would say to Hudhayfah, may Allāh be pleased with him, “I ask you by Allāh, did the Messenger of Allāh count me as one of the hypocrites?”

And Ibn Abī Mulaykah said, “I met thirty of the Prophet’s companions, صلى الله عليه وسلم, and all of them feared for himself from hypocrisy.”

So because of this, they were, may Allāh be pleased with them, the best of the people in action, and the most copious of them in fear, and the most severe of them in accounting themselves due to the glorification of Allāh that was established in their hearts, and their knowledge of His being entitled to a hundred times the worship and submission that the slaves perform.

And due to this Divine consciousness in their hearts, may Allāh be pleased with them, the Messenger of Allāh, صلى الله عليه وسلم, made their methodology the standard next to which no other is acknowledged. So in the Hadīth, “‘And this Ummah will divide into 73 sects, all of them in the Hellfire except one.’ So they [the Companions] said, ‘Which one is it, O Messenger of Allāh?’ He said, ‘Those who were upon what I and my companions are upon today’” [3]. And because of this, the one who seeks to take an example should take them as an example, may Allāh be pleased with them, especially if the strangeness of the Religion heightens and the helpers and the supporters are few in number.

The Strangeness of the Religion:

Yes. “Islām began [as something] strange and it will return to being [something] strange as it began, so Tūbā for the strangers.”[4]

Ibn Taymiyyah, may Allāh have mercy upon him, said, “Its [i.e. Islām’s] Ghurbah (estrangement) is greatest when those who once entered into it forsake it…” until he said, “So indeed no party forsakes Islām except that Allāh brings a people He loves who will fight on His behalf, and they are the Victorious Party until the Hour is established. And this demonstrates that He mentioned this in the context of prohibiting alliance with the disbelievers. So He, Ta’ālā, said,

O you who believe! Take not the Jews and the Christians as Awliyā’ (friends, protectors, helpers, etc.), they are but Awliyā’ to one another. And if any amongst you takes them as Awliyā’, then surely he is one of them. Verily, Allāh guides not those people who are the Dhālimūn (polytheists and wrong­doers and unjust) [5]

O you who believe! Whoever from among you turns back from his religion (Islām), Allāh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allāh, and never afraid of the blame of the blamers. That is the Grace of Allāh which He bestows on whom He wills. And Allāh is All­Sufficient for His creatures’ needs, All­Knower [6]

So those being addressed with the prohibition of taking the Jews and the Christians as allies are the same ones being addressed in the Verse about apostasy.”[7]

Yes. Indeed it is the strange estrangement, and from its features is what was reported in the Hadīth, from Umāmah, “And from the end [i.e. the end days] of this Religion is that the entire tribe will be drained of knowledge, until there will not remain in it but one learned man or two, and they will be subjugated and meek, and will not find in this any assisters or helpers.” And at this time the vast Mercy of Allāh will descend upon these strangers, and Allāh will compensate them for this estrangement with a Divine Virtue, and it is multiplying their reward for them the way the rewards were multiplied for the first generations.

And in At-Tabarānī Al-Kabīr from Ibn Mas’ūd, may Allāh be pleased with him, that the Messenger of Allāh, صلى الله عليه وسلم, said, “Indeed you will leave behind you an era in which the patience of the one adhering [to his Religion] in it is the reward of 50 martyrs from amongst you.”

And this minority is the Victorious Party, as it was reported in Muslim from more than one of the Companions his statement, صلى الله عليه وسلم, “This religion will continue to be established, and a group of people from the Believers will continue to fight for its protection until the Hour is established.” [8] So he made their most apparent characteristic their fighting in the Path of Allāh, that characteristic that made them most deserving of Allāh’s Love for them:

إن الله يحب الذين يقاتلون في سبيله صفاً كأنهم بنيانٌ مرصوص

Verily, Allāh loves those who fight in His Cause in rows as if they were a solid structure[9]

So here, my brother, you have these texts that ease your state of estrangement, when the idle ones draw upon the dark texts of the Tawāghīt that promise them poverty and command them with corruption.

But, my Mujāhid brother:

What is your attitude towards the lessons of time and the wondrous transformations and alterations? Yes, it is required of you to take from these circumstances beneficial lessons – we ask Allāh for Guidance and Soundness. And from the benefits are what follows:

1) Joy at the blessing of steadfastness:

Ibn Taymiyyah, may Allāh have Mercy upon him said, “And this does not mandate that if he becomes a stranger that the one holding fast to it [i.e. Islām] is upon evil, no. Rather, he is the happiest of people, as it was said in the complete Hadīth, “So Tūbā for the strangers.” And “Tūbā” is from At-Tayyib (good)[10]. Allāh Ta’ālā said:

طُوبَى لَهُمْ وَحُسْنُ مَآبٍ

Tūbā (Happiness, or a name of a tree in Paradise) is for them and a beautiful place of (final) return.[11]

So indeed he is of the class of the First and Foremost, who followed it [i.e. Islām] when it was strange, and they were the happiest of people. And as for the Hereafter, they are the highest people in rank after the Prophets, may Allāh send His Peace upon them” End quote. [12]

2) Lack of grief and distress over his estrangement:

Ibn Taymiyyah, may Allāh have Mercy upon him, said, “And just as Allāh prohibited His Prophet to be afflicted with grief or distress for those that did not enter into Islām in the beginning of the matter, in the Hereafter it is likewise. So the believer is prohibited from feeling grief over them and to be distressed over their plots. And for many of the people, if he sees evil or if he sees much of the situation of Islām changing, he becomes anxious and exhausted and he weeps the way the people of calamities weep, and he is prohibited from all of this. Rather, he is commanded to have patience and trust in Allāh and to have steadfastness upon the Religion of Islām” End quote. [13]

O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allāh, so that you may be successful [14]

But they never lost heart for that which did befall them in Allāh’s Way, nor did they weaken nor degrade themselves. And Allāh loves As-Sābirīn (the patient ones)[15]

4) Throwing oneself before the door of Al-Ghanī (the All-Rich), Ar-Rahīm (the Most Merciful), and breaking down before Him with supplication and seeking forgiveness:

Indeed the greatest thing that humiliates the slave is his sins. And in the Hadīth Qudsī, “O my servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you.” until He says, “Indeed you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.”[16]

And from the powerful supplications, “O Allāh, Turner of the hearts, make my heart steadfast upon Your Religion.” And this was of the moving supplications made most by the infallible, صلى الله عليه وسلم. And also from amongst the moving supplications, “O Allāh, inspire in me guidance and protect me from the evil of my self”; “O Ever-Living, O Self-Subsisting, by Your Mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself or to any of Your creation for the blink of an eye”; “O Allāh I ask you for certainty and safety.”

5) Increasing in the praise of Allāh for His blessings:

So the steadiness of His blessings and their increase is dependant on the magnitude of your praise of Allāh. And He Alone is Deserving of praise in the beginning and in the end; so all praise is due to him, apparent and hidden.

And may Allāh send peace upon our Prophet Muhammad, and all of his family and his companions.

[3] The Hadīth of ‘Abdullāh Bin ‘Amr was recorded and classed as Hasan by At-Tirmidhī (#2641). It was also classed as Hasan by Al-‘Irāqī in Ahkām al-Qur’ān (3/432), Al-‘Irāqī in Takhrīj al-Ihyā’ (3/284) and Al-Albānī in Sahīh At-Tirmidhī.

[10] An-Nawawī said, “Tūbā is from At-Tayyib (good), stated by Al-Firā’. And as for the meaning of Tūbā, then the scholars of exegesis differed upon the meaning of His, Ta’ālā’s Statement, “Tūbā is for them and a beautiful place of (final) return.” So it was narrated from Ibn ‘Abbās, may Allāh have Mercy upon him, that its meaning is happiness and delight of the eyes. And ‘Ikrimah said, ‘The best of what is for them.’ And Ad-Dahhāk said, ‘Felicity for them.’ And Qatādah said,’Goodness for them.’ And Ibrāhīm said, ‘Good and bounty is for them.’ And Ibn ‘Ijlān said, ‘Perpetual good.’ And it was said, ‘Paradise.’ And it was said, ‘A tree in Paradise.’ And all of these are meanings supported by the Hadīth.”

[16] Muslim #4674; Musnad Al-Imām Ahmad #20405. The full text of the Hadīth is as follows: “Abū Dharr reported Allah’s Messenger, صلى الله عليه وسلم, as saying that Allah, the Exalted and Glorious, said: ‘O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. O my servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you. O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of the Jinn even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinn too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinn also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it. My servants, these for you I shall reward you for them, so he who deeds of yours which I am recording finds good shouldpraise Allah and he who does not find that should not blame anyone but his self.’ Sa’īd said that when Abū Idrīs Al-Khawlānī narrated this Hadīth he knelt upon his knees.”

Question: What in your opinion is the definition of the Ideological Attack (al-ghazwa al-fikrī)? [16]

Answer: The term, " The Ideological Attack " is a modern term, which refers to a set of efforts, undertaken by a particular nation, in order to conquer or influence another nation, such that [the attacked nation] is steered in a particular course of direction because of it.

It is far more serious than military warfare, since it aims at secrecy, seeking to achieve subtle objectives initially; so that the attacked nation does not perceive it, nor prepares to halt it, nor stand in its way – thereby falling victim to it. The eventual result of this onslaught is that this nation becomes diseased in its thoughts and its senses; loving what the enemy wants it to love and hating what they want it to hate. It is a chronic disease, which attacks nations, doing away with its characteristics, removing its foundations and strength. The nation, which is struck by it, does not even feel what has hit it, or what it even is! That is why curing it becomes somewhat difficult, and making [the attacked nation] understand the ways of righteousness becomes a struggle.

This war takes place by means of school curriculums, general education, media, small and large size publications, and other such channels. Through this the enemy hopes to deviate the nation from its beliefs, becoming attached to what the enemy throws at it. We ask Allāh for safety and protection from this.

Who is subjected to this attack?

Question: Are the Arabs generally subjected to this type of warfare, in particular the kingdom of Saudi Arabia?

Answer: Yes, the Muslims in general, including the Arabs, the kingdom, and other than them, are all subject to a great ideological attack from the various nations of unbelief (kufr); from both the east and the west. The severest and most serious of these [ideological] attacks are:-

The attack of the christian crusaders.

The zionist attack.

The communist and atheistic attack.

The attack of the christian crusaders is today at its most intense. Since Salāhud-Dīn al-Ayyūbī achieved victory over the christians crusading in the Muslim lands, with their strength and weapons, the christians realized that even though they had achieved [some] victories, nevertheless these victories were temporary ones that did not last. That is why they started thinking about the most destructive alternatives. After numerous case studies and assemblies they arrived at [something] that was far more dangerous and destructive than military warfare; which was that the christian nations, both individually and collectively, should launch an ideological attack on those Muslims who were just beginning to grow and develop. This is because conquering the hearts and thoughts of a people is far more permanent than conquering their lands! The Muslim whose mind has not been corrupted cannot bear to see the unbelievers wielding authority, and ordering and prohibiting in his own country. Therefore such a Muslim strives his utmost to expel and distance them – even if he has to sacrifice his own life, or his most cherished possession for this cause; and this is what happened after the major conquest of the crusaders.

As for the Muslim who is exposed to this filthy attack, he becomes ill in thought and desensitized to this disease; he may not even see any danger with the presence of christians in the lands of the Muslims. Indeed, he may even think that their presence is a source of goodness, which aids and advances civilization.

So the christians have sufficed themselves with this ideological attack, as opposed to the military one, because it is more effective and more permanent. What need do they have of deploying troops or spending huge sums of money, when there exists amongst the children of the Muslims those who can actually fulfill their wishes, intentionally or unintentionally, with a price or without one! This is why they do not resort to openly fighting the Muslims with weapons and arms, except in rare cases when necessity dictates this. They resort to this in situations where speed is sought; such as what happened in Uganda and Pakistan. Or when there is a need to stabilize the advancement, or establish centers, or to establish bases, which engage in destructive ideological warfare; such as what happened in Egypt, Syria, Irāq, and other countries, before their expulsion.

The zionist war is just the same. The jews strive their utmost to corrupt the beliefs, morals and manners of the Muslims. The jews scheme and crave after possessing the Muslim lands, as well as the lands of others. They have fulfilled some of their plans and continue striving hard to implement the rest of them. Even though they do engage the Muslims in warfare involving strength and arms and have occupied some of their lands, they also fight them by spreading destructive thoughts, beliefs and ideologies; such as Freemasonry, Qadiaanisim, Bahaaism, Teejaanism and others – seeking the support of the christians and others, in order to fulfill their objectives. [17] As for the communist/atheist war, then presently it is spreading like wildfire across the Muslim lands.[18] This happens as a consequence of there being a void, weakness of faith in many people, wide spread ignorance and the lack of a correct and sound [Islamic] cultivation. The communist parties from Russia and China, as well as others, have managed to ensnare every spiteful, malicious person; driven by those weak in faith or having no faith at all! They selected these types of people as being their puppets and plants in that country, spreading through them their vile ideology of atheism and communism.

They lured these puppets with promises of high positions of power and status. Through them they tore apart the Muslim ummah since they were made [to act as] the troops of Satan.

They were aided in this by the christians and the jews, who sometimes assisted in their preparation, whilst at other times they offered other forms of aid and support. Thus, even though they do have differences between them, yet they become a single hand against the Muslims. They view the Muslims as their worst enemy, that is why we see them co-operating with each other as allies against the Muslims. So it is Allāh’s aid that is sought; He suffices us and is the best of guardians.

Footnotes

16 From Majmū Fatāwā wa Maqālāt Mutanawwiah (3/438-446).

17 It is appropriate here to address some of the allegations that continue to be leveled against the Shaykh, rahimahuullah, with regards to his verdict (fatwā) about the peace treaty with the jews which, even though it was first published in al-Muslimūn newspaper on the 21st of Rajab 1415H, certain misconceptions still continue to be circulated about it. From them:

The fatwā implied that there should be love and allegiance between the Muslims and jews.

It implied that Palestine should remain permanently in the hands of the jews.

It implied that the educational curricular in the Muslim lands should be altered so as not to offend or antagonize the jews.

It required that all of the Muslim world abide by the treaty.

It stated that the peace treaty be permanent and ever-lasting.

The following are extracts taken from a clarification made by the Shaykh two months after the initial fatwā, which was published in at-Tawhīd magazine (vol.23; no.10):

"A peace treaty with the jews does not imply having love for them, or taking them as friends and allies Rather it only means peace between the two sides and that each of them will not harm the other, as well as other things such as buying and selling, exchanging ambassadors, and other dealings which do not mean love for the unbelievers or taking them as friends and allies. The Prophet sallallāhu alayhi wa sallam established a peace treaty with the people of Makkah, and that did not mean that they loved them or took them as friends and allies. Rather, the enmity and hatred remained between them until Allah facilitated the conquest of Makkah, in the year of the Conquest; and the people entered Allāh’s Religion in multitudes …"

"So all of this shows that peace treaties and truces do not necessitate love, friendship and affection for the enemies of Allāh – as is thought by some of those who have scant knowledge of the Sharīah rulings. Thus it will be clear to the questioner and others, that peace with the jews, or other unbelievers, does not mean that we change the educational curriculae, nor any other dealings related to love and allegiance; and Allāh alone grants success.

"The peace between the Muslim leaders of Palestine and the jews does not mean that the jews will permanently possess the lands that they possess now. Rather, it only means that they will be in possession of them for a period of time, until either the truce expires, or until the Muslims become strong enough to force them out of the Muslim lands – in the case of an unrestricted peace. Likewise, when we have the ability, it is obligatory to fight the jews until they enter into Islām, or until they give the jizyah (a tax levied from those non-Muslims who are permitted to live under the protection of the Muslim state) in servility …"

"The peace between the Palestinian Liberation Organization and the jews does not necessitate what the questioner mentioned with regards to the rest of the countries. Rather each country sees what is beneficial. So if it sees that it is beneficial for the Muslims in its land to have peace with the jews and to exchange ambassadors and to engage in trade and dealings that are deemed to be lawful by the pure Sharī’;ah of Allāh, then this is alright. However, if it sees that the benefit for it and its people lies in cutting-off from the jews, then it should act as the Sharīah requires and benefit necessitates."

"So all of this is when one is unable to fight the unbelievers, or to make them give the jizyah – if they are from the People of the Book (ahlul-kitāb). However, when one does have the ability to wage jihād against them, then what is required is to call them to enter into Islām, or to be fought against, or to pay the jizyah if they are from its people. So in this case it is not permissible to seek peace with them, nor to abandon fighting, nor the jizyah.

Rather, seeking peace is allowed when there is a need or necessity; when you are unable to fight them, or unable to enforce the jizyah upon them, if they are from its people …"

A Final Point: The Shaykh issued this fatwā seeking to safeguard the Religion, life and property of the Muslims in the best possible manner taking into consideration the attendant circumstances in that particular region, as well as the associated benefits and harms. The Prophet sallallāhu alayhi wa sallam said in a hadīth reported by al-Bukhārī (13/318) and Muslim (no.1716): "When a judge strives and judges and is correct, he receives two rewards. If he strives and judges but errs, he receives a single reward."

Thus it is hoped that what has been quoted from the words of the Shaykh suffices as a clarification for any misunderstandings and allegations. So – O fair-minded reader – let this be considered!

18 This certainly was the case at the time these questions were posed to the Shaykh, fifteen years ago in 1404H.

Why choose This Topic?

The topic of walaa’ and baraa’ is of great importance for three main reasons:-

Firstly: that the concept of walaa’ and baraa’ is one of the greatest fundamentals of the Islaamic creed (‘aqeedah).

Shaykh Ahmad ibn ‘Ateeq, rahimahullaah, said:

"There isn’t in the Book of Allaah the Exalted – after the issue concerning the obligation of tawheed and the forbiddance of its opposite – any issue which has as so many proofs, nor so clearly explained, than the issue of walaa’ and baraa’."

As regards walaa’ (allegience), it is manfesting sincere love and help for Allaah, and for His Prophets, and for the Believers. Whereas baraa’ (enmity) is manifesting enmity and dissociation from falsehood and its people. And these matters are actually from the most fundamental issues of faith (eemaan).

Secondly: that the Muslim live in a very crucial time in which many of the basic and vital Islaamic concepts have either been forgotten, missunderstood or neglected; and from such basic concepts is the concept of walaa’ and baraa’. The consequence of this is that many Muslims are no longer aware of those qualities that distinguish a believer from an unbeliever; which has in turn caused the faith of many Muslims to be severley weakened and has led many of them to take the unbelievers as intimate friends and allies – imitating their manners, ways and aspirations.

Thirdly: that because the concept of walaa’ and baraa’ is so central to the meaning of: ‘laa ilaaha illallaah’, then any errors concerning it, actually means an error in understanding the very kalimah itself.

Understanding the essentials of Walaa’ and Baraa’

In order to understand the issue at hand, we need to discuss the following six matters:-

[1] The Meaning of ‘laa ilaaha illallaah’

It means: "None has the right to be worshipped, except Allaah. So with this, the worship of all other deities has been negated; and worship has been affirmed for only Allaah alone."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"There is no happiness for the hearts, nor complete delight, except in loving Allaah and drwaing close to Him with whatever He loves. And it is not possible to [truly] love Him, except by turning away from all that is loved besides Him. This is the reality of ‘laa ilaaha illallaah’ and it is the Religion of the close friend (khaleel) of Allaah; Ibraaheem ‘alayhis-salaam, as well as that of all the Prophets and Messengers."

So love of Allaah, and doing that which He loves and is pleased with, is the reality of laa ilaaha illallaah. Al-Haafidh al-Hakamee, rahimahullaah, said:

"The signs that a person loves his Lord is: [i] that he gives precedence to what He loves, even if it opposes the person’s own desires; [ii] to hate what his Lord hates, even if his own desires incline towards it; [iii] to show sincere love and help (walaa’) to those who ally themselves with Allaah and His Messenger; [iv] to show enmity to those who show enmity to Allaah and His Messenger; [v] to follow His Messenger sallallaahu ‘alayhi wa sallam; and [vi] to accept his guidance."

Imaam Ibn al-Qayyim, rahimahullaah, said in poetry form:

"A condition for true love is that your love should agree with;
The love of the one whom you love, without there being disobedience.
If you claim to love Him, yet show opposition;
Then your love is but a false pretence.
Do you love the enemies of the Beloved, whilst claiming to love Him;
Yet still seek love in return.
And you fight and show enmity to those whom He loves;
Is this true love, O brother, or the following of Shaytaan.
There is no worship without singling Him out exclusively;
Along with submitting the heart and limbs to Him in humility."

[2] The Implications of laa ilaaha illallaah

The declaration of laa ilaaha illallaah implies having walaa’ and baraa’ for certain matters.

The kalimah implies showing walaa’ (sincere love and help) to Allaah, His Religion, His Book, His Prophets, and His righteous worshippers; as well as taking them as close allies and helpers:

"Indeed your helper and protecter is none other than Allaah, His Messenger, and the Believers." [Soorah al-Maa’idah 5:55].

It implies dissociation for those who worship other than Allaah and enmity towards all that is worshipped besides Him:

"Indeed there is for you an excellent example in the Prophet Ibraaheem and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allaah; we have rejected you, and there has arisen between us and you enmity and hatred, until you believe and worship Allaah alone." [Soorah al-Mumtahanah 60:4].

"Whosoever rejects at-taaghoot and believes in Allaah, has grasped the most trustworthy hand-hold that never breaks." [Soorah al-Baqarah 2:256].

Shaykh Muhammad ibn ‘Abdul-Wahhaab, rahimahullaah, said:

"And know that a person will not be considered a Believer, except by rejecting all that is worshipped besides Allaah. The proof is this Verse."

It implies having love for what Allaah has prescribed:

"Follow that which has been revealed from your Lord, and do not follow any friends and helpers other than Him." [Soorah al-A’raaf 7:3].

It implies having enmity for those laws and judgements that oppose Islaam:

"Do they seek after a judgement from the times of ignorance. And who is better in judgement than Allaah, for a people who have certainty." [Soorah al-Maa’idah 5:5].

It implies dissociation from every religion other than Islaam:

"Whoever seeks after a Religion other than Islaam, never will it be accepted from him, and in the Hereafer he will be one of the loosers." [Soorah Aal-‘Imraan 3:85].

[3] What laa ilaaha illallaah Negates and Affirms

The kalimah negates certain matters, and affirms certain matters.

It negates four matters:- aalihah, tawaagheet, andaad, and arbaab

[i] Aalihah: If a person directs his hopes and fears to something, believing that it can bring benefit or ward of harm in and of itself, then such things have been made into deities that are worshipped besides Allaah (aalihah). So the kalimah negates this for anything other than Allaah.

"If Allaah afflicts you with some harm, there is no one who can remove it except Allaah. And if He desires good for you, there is no one who can repel His favour." [Soorah Yoonus 10:107].

[ii] Tawaagheet: whoever is worshipped and is pleased with it, or claims having some qualities of divinity; such as claiming to have knowledge of the unseen, or deems it permissible to legislate laws in opposition to Allaah’s Laws – then such people are transgreoors who have overstepped the limits (tawaagheet).

"To every nation We sent Prophets and Messengers, ordering: Worship Allaah alone, and turn away from the taaghoot." [Soorah an-Nahl 16:36].

"And of mankind there are those who take others besides Allaah as rivals to Allaah. They love them as they should love Allaah." [Soorah al-Baqarah 2:165].

[iv] Arbaab: those who knowingly give verdicts in opposition to Allaah’s Laws, and are then followed in this, have been made into lords (arbaab) besides Allaah.

"They took their rabbis and priests to be lords besides Allaah." [Soorah at-Tawbah 9:31].

The kalimah also affirms four matters:-

[i]: Sincerity: That the object of our worship should be Allaah, and that all worship should be exclusively directed to Him alone (ikhlaas):

"And they have not been commanded, except that they should sincerely and exclusively worship Allaah alone, ." [Soorah al-Bayyinah 98:5].

[ii]: Love: That Allaah should be loved more than anything and everything else.

"But those who believe are stronger in their love of Allaah." [Soorah al-Baqarah 2:165].

[iii], [iv]: Fear and Hope: that reverential fear and hope should be for Allaah alone:

"So do not fear them, but fear Me and beware of disobeying Me, if you are true believers." [Soorah Aal-‘Imraan 3:175].

"So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and make it purely and exclusively for Him; and let him not give any share of it to other than Him." [Soorah al-Kahf 18:110].

[4]: The Companions and laa ilaaha illallaah

How the Companions, radiallaahu ‘anhum, understood and acted upon the requirements of this great kalimah, has been beautifuly explained to us by Imaam Sufyaan ibn ‘Uyaynah, rahimahullaah.

Muhammad ibn ‘Abdul-Malik al-Musaysee said:

We were with Sufyaan ibn ‘Uyaynah in the year one-hundred and seventy, and a person asked him about faith (eemaan), so he replied: "It is statement and action." The man asked: Does it increase and decrease? He replied: "It increases as Allaah wishes, and it decreases as Allaah wishes; to the extent that no more than the likes of this remains, [and he demonstrated with his hand]." The man asked: How should we deal with those who claim that it is statement without action?

Sufyaan replied: "This is what they used to say before the rulings and limits of eemaan were established. Indeed Allaah, the Mighty and Majestic, sent our Prophet Muhammad sallallaahu ‘alayhi wa sallam to all of mankind to tell them that none has the right to be worshipped except Allaah, and that I am the Messenger of Allaah. So when they said that, there blood and wealth would be protected, except by right, and their reckoning would be with Allaah. When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded the Prophet sallallaahu ‘alayhi wa sallam to order them to Pray; so he ordered them and they did it. By Allaah! Had they not done so, then their first act would not have benefited them.

When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to Madeenah; so he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer would have benefitted them.

When Allaah, the Most Blessed, the Most High was satisfied with the truthfulness of this from their hearts, He commanded him to order them to return to Makkah, in order to fight their [disbelieving] fathers and sons; until they said the kalimah that they had said, prayed their Prayer, and joined them in their migration. So he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration would have benefitted them.

When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to perform tawaaf around the house in worship of Him, and to shave their heads out of humility; so he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration, nor their fighting their fathers would have benefitted them.

When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to give charity from their wealth in order that it may purify them; so he ordered them and they did so – giving a little and alot. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration, nor their fighting their fathers, nor their performing tawaaf would have benefitted them.

When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts – which were no in harmony with the rulings and limits of eemaan, Allaah, the Mighty and Majestic, said:

"This day have I perfected your Religion for you, completed My favour upon you, and have chosen Islaam as your Religion." [Soorah al-Maa’idah 5:3].

Sufyaan then said: So whoever abandons any part of eemaan, then he is an unbeliever in our view. However, if he leaves it out of laziness or neglect, then we will discipline him, and he is – in our view – deficient in eemaan.. This is the Sunnah; relate it from me to whoever asks you about it."

Shaykh Muhammad ibn ‘Abdul-Wahhaab said:

"If we have clearly understood this, then we will know that many of those who clain to follow the Religion really do not understand ‘laa ilaaha illallaah’. Since how are we to explain the patience that the [early] Muslims had to endure when under torture, captivity, beating, and migration to Ethiopia. And this, along with the fact the he sallallaahu ‘alayhi wa sallam was the most merciful of people; had there been a way to spare his Companions [these hardships], then he would have done so."

[5]: The Meaning of Walaa’ and Baraa’

Shaykhul-Islaam Ibn Taymiyyah said:

"The declaration of ‘laa ilaaha illallaah’ requires not to love and hate, except for the sake of Allaah; neither should there be any walaa and baraa, except for the sake of Allaah; and that one should love and hate that which Allaah loves and hates."

Linguistically the word walaa’ implies: love, help and drawing close. And baraa’ is its opposite. Another term that is frequently used for baraa’ is the term ‘adaa (enmity).

The technical meaning of walaa and baraa:

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"Wilaayah (closeness) is the opposite of ‘adaawah (enmity). The root of wilaayah is love and intimacy, and the root of ‘adaawah is enmity and being distant."

Shaykh ‘Abdul-Lateef aalush-Shaykh, rahimahullaah, said:

"The root of walaa is love and the root of ‘adaa is enmity. From them both spring actions of the hearts and the limbs. Those [actions] that enter into the reality of walaa and baraa include: the giving of help, socialising, co-operation, jihaad, migrating, and their like."

So walaa and baraa are necessary consequences of the kalimah – as is proven from the Book and the Sunnah. Some of the evidences from the Book of Allaah include:-

"Let not the Believers take the unbelievers as intimate friends and helpers (awliyaa) in preference to the Believers. Whoever does so will never be helped by Allaah in any way; unless you fear a danger from them. And Allaah warns you against punishment from Himself. And to Allaah is the final return." [Soorah Aal-‘Imraan 3:28].

"Say: If you do love Allaah, follow me. Allaah will love you; forgive you your sins. Allaah is Oft-Forgiving, Most Merciful. Say: Obey Allaah and the Messenger, but if they turn away, then know that Allaah does not love the unbelievers." [Soorah Aal-‘Imraan 3:31-32].

"They desire that you reject faith and disbelieve; as they have rejected faith, and thus that you all become equal and like one another. So do not take intimate friends from amongst them, until they believe and migrate in the Path of Allaah." [Soorah an-Nisaa 4:89].

"O you who Believe! Do not take the jews and the christians as friends and protectors; they are friends and protectors one to another. Whoever takes them as friends is one of them. Indeed, Allaah does not guide a wrong-doing people." [Soorah al-Maa’idah 5:51].

"O you who Believe! Whoever turns back from his Religion; know that in his place Allaah will bring a people whom He loves and who love Him; humble towards the Believers, and stern against the unbelievers, fighting in the Path of Allaah and not fearing the blame of the blamers." [Soorah al-Maa’idah 5:54].

The Prophet sallallaahu ‘alayhi wa sallam said:

"Be sincere to every Muslim, and dissociate from the unbelievers."

"The strongest hand-hold of faith is to love and hate for the sake of Allaah."

"The strongest hand-hold of faith is to have allegience and closeness (walaa) and enmity and dissociation (‘adaa) for the sake of Allaah; and to love and hate for the sake of Allaah."

Ibn ‘Abbaas radiallaahu ‘anhu said:

"Whoever loves for Allaah’s sake and hates for Allaah’s sake; has walaa for Allaah’s sake and ‘adaa for Allaah’s sake will recieve, because of this, Allaah’s allegience and closeness (wilaayah). A person will not experience the taste of faith – even if he prays and fasts in abundance – until he is like this. Today the people in general base their friendships upon worldy affairs, but this will not benefit them at all [i.e. in the Hereafter]."

Shaykh ‘Abdur-Rahmaan ibn Hasan said about the above saying:

"It will not benefit them, rather it will actually harm them; just as Allaah, the Exalted, said:

"Friends on that day will be enemies one to another; except the pious." [Soorah az-Zukhruf 25:67].

Shaykh Sulaymaan ibn ‘Abdullaah, rahimahullaah, also commented:

"His saying: ‘has walaa for Allaah’s sake’ explains the necessity of loving for the sake of Allaah, which means: expressing allegience. It also indicates that mere love alone is not sufficient. Rather, it is essential that along with this love, there should be allegience, which is a necessary consequence of this love. This entails assisting, honouring, respecting and being with those whom you love inwardly and outwardly. His saying: ‘and ‘adaa for Alaah’s sake’ explains the necessity of hating for the sake of Allaah, which means: displayig enmity by actions such as jihaad against the enemies of Allaah; dissociation from them; and being far from them, both inwardly and outwardly. It indicates to the fact that mere hatred in the heart does not suffice. Rather it is essential, that along with this, there should be a manifestation of its requirements; just as Allaah, the Most High, said:

"Indeed there is for you an excellent example in the Prophet Ibraaheem and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allaah; we have rejected you, and there has arisen between us and you enmity and hatred, until you believe and worship Allaah alone." [Soorah al-Mumtahanah 60:4]."

[6]: Walaa’ and Baraa’ and the Creed of Ahlus Sunnah wal Jammah

Ibn Taymiyyah, rahimahullaah, said: "It is upon the Believer to have enmity for Allaah’s sake and allegience for Allaah’s sake. If the person is a Believer, then it is upon him to show allegience to him; even if he is wronged by him. This is because wrong-doing does not cut-off the allegience [which is required] by faith (al-mawaalaatul-eemaaniyyah). Allaah, the Most High, said:

"And if two parties from amongst the Believers fight each other, then make peace and reconciliation between them." [Soorah al-Hujuraat 49:9].

So they are considered to be brothers, along with the fact of them fighting and transgressing against each other; and the order is given to make reconciliation between them. So the Believer should consider: That it is obligatory to show allegiance to a Believer, even if he wrongs you and over-steps the limits concerning you. Whereas it is obligatory to shoe enmity to the unbeliever, even if he gives you things and shows kindness to you. Indeed Allaah sent the Messengers, and revealed the Books so that the whole way of life would be for Allaah; so that His awliyaa would be loved, His enemies would be hated, and that honour and reward would be for His awliyaa, and dishonour and punishment would be for His enemies.

If a person combines in him both good and evil; obedience and disobedience; righteousness and wickedness; Sunnah and bid’ah; then he is deserving of allegiance and reward in proportion to what he has of good, and he is deserving of enmity and punishment in proportion to what he has of evil. So it may be that a person possess what warrants both honour and dishonour, and he possess some of this and some of that. This is just like a thief that is poor; whose hand is cut off for what he has stolen, but he is given what wll satisfy his needs from the storage of charity. So this is a fundamental principle that is agreed upon by Ahlus-Sunnah wal-Jamaa’ah; but is opposed by the Khawaarij, the Mu’tazilah, and those that agree with them."

The people are of three catagories with regards to walaa and baraa:-

[i]: Those whom we should sincerely love and have allegience for; showing no enmity towards them whatsoever: The people of this catagory are the true Believers; the Prophets, the truthful ones, the martyrs, and the righteous.

[ii]: Those whom we should purely hate and have enmity for, without showing love and allegience to them: In this catagory fall the unbelievers, the mushriks, the hypocrites, the apostates and the athiests. And this is the case, even if such people are closely related:

"You will not find any people who believe in Allaah and the Last day loving those who resist Allaah and His Messenger; even though they were their fathers, or their sons, or their brothers, or their relatives." [Soorah al-Mujaadalah 58:22].

"O you who believe! Do not take as intimate friends and protectors your fathers and your brothers, if they love unbelief over faith. And if any do so, then they are the wrong doers." [Soorah at-Tawbah 9:23].

However, this does not negate being just to them, nor treating them kindly when possible, nor giving to them their rights, nor desiring guidance for them. Rather, these things are prescribed, either as obligations or recommendations.

[iii]: Those who are to be loved and shown allegiance to from one angle, but are to be hated and shown enmity to from another angle: In this category fall the sinful and disobedient ones from amongst the Muslims. So we should love due to what they possess of faith (eemaan), and hate them for what they have of sins and disobedience to Allaah; providing such sins are not the greater type of unbelief (kufr) or shirk. Loving them requires sincerely advising them; as well as commanding them with good and forbidding them from evil.

Summing up the creed of Ahlus-Sunnah in this matter:

Shaykhul-Islaam Ibn Taymiyyah said:

"As for praise and censure, love and hate, allegiance and enmity – these are things for which Allaah sent down His proof; and His proof is His Book. So whosoever is a Believer (mu’min), then it is obligatory to show allegiance to him; whatever group he is from. But whosoever is an unbeliever (kaafir), then it is obligatory to show enmity to him; whatever group he is from … Whoever has in him both faith and wickedness; he is given allegiance in proportion to his faith, and shown enmity to in proportion to his wickedness. He is not expelled from [the fold] of faith in totality merely because of committing sins and acts of disobedience; as is the view of the Khawaarij and the Mu’tazilah."

All praise is due to Allah. May peace and blessings be upon our Prophet Muhammad, his household and companions.

Fellow Muslims! Fear Allah as He should be feared and keep your duty to Him.

Indeed, Allaah made all of creation through His Power; He guides whomsoever He wills by His Grace, causes whomsoever He wills to go astray by His justice and writes all that is in Al-lawh Al-Mahfooz (The Preserved Tablet). He says,

“He it is who created you, then some of you are disbelievers and some of you are believers.” (At-Taghaabun 64: 2)

Allaah shows us the way to prosperity and the way to misery. He extols the pious and condemns the unbelievers and warns against their characteristics. He explains in His Great Book the unbelievers’ deeds, the falsity of their belief and their bad conduct. The kaafir denies resurrection, does not believe in predestination, is impatient in difficulty and loses hope in the mercy of Allaah. Allaah says,

“Certainly, no one despairs of Allah’s mercy except the people who disbelieve.” (Yoosuf 12: 87)

The kaafir lies when he speaks and he is arrogant and self-deluded. Allaah says,

“The disbelievers are in nothing but delusion.” (Al-Mulk 67: 20)

He turns away from signs of Allaah, lessons and admonitions. His heart is so full of envy that it shows itself in his eyes. He is envious of the Muslims because of their blessings and wishes that they could be taken away from them. Allaah says,

“Neither those who disbelieve among the people of the scripture (Jews and Christians) nor the idolaters like that there should be sent down unto you any good from your Lord.” (Al-Baqarah 2: 105)

He is so shamelessly envious that he would strive to mislead you so that you will be assembled with him in the Hell-Fire. Allaah says,

“They wish that you reject faith as they have rejected (faith), and thus that you all become equal (like one another).”(An-Nisaa 4: 89)

The kaafir plots against the Muslims by night and betrays them in the day. Enmity towards you is vividly shown in his face and his utterances. He bites his fingertips in severe anger against the Muslims and his inner-self is full of evil plans against them. He pretends to be trustworthy and good mannered while he is actually pursuing his own interests. Allaah exposes them when he says,

“Hatred has already appeared from their mouths but what their breasts conceal is far worse.” (Aal-Imran 3: 118)

They hide their lies and treachery in apparent truthfulness and sincerity, please you with words of their mouths while their hearts rejects you. They argue with falsehood and conceal the truth. Their evil plots against the Muslims are great; but Allaah will render their plan fruitless, for, “the plots of disbelievers are nothing but error.”

Fellow Muslims! Following the kaafirs is disgraceful while disobeying them is might. Allaah says,

“O Prophet! Keep you duty to Allaah and obey not the disbelievers and the hypocrites (i.e. do not follow their advice).” (Al-Ahzaab 33: 1)

Their knowledge is limited to this world and yet Sheikhul Islam said,

“All deeds and affairs of a disbeliever inevitably have a defect that prevents it from being completely beneficial to him. All his affairs are either false or defective.”

As for the knowledge of the hereafter, the disbelievers are completely ignorant of it. Allah says,

“They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, or irrigating, or reaping, or sowing, etc.) and they are heedless of the hereafter.” (Ar-Room 30: 7)

He also says,

“…But most of them behave ignorantly.” (Al-An’aam 6: 111)

Their children and wealth are but sources of distress for them. They live in confusion and their only concern in this world is eating, drinking and lustful enjoyment and their sustenance is devoid of barakah (divine blessing). They are never satisfied with little. The Prophet said,

“The kaafir eats too much but the Muslim is satisfied with little food in order to be able to worship. He preserves a third of his stomach for his food, a third for his drink, and a third for his breath. A believer’s food is blessed.” He also said, “The food of two persons suffices three and the food of three suffices four.” (Al-Bukhaaree)

Brothers in faith! It is as a result of the kaafir’s distance from the light of guidance that they have different sects and severely differ with one another in their opinions. Allaah says,

“They are only in opposition. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower.” (Al-Baqarah 2: 137)

Allaah also says,

“We have put enmity and hatred amongst them till the Day of Resurrection.” (Al-Maa’idah 5: 64)

The kaafirs are cowards in war and a Muslims can defeat them, though the odds are two to one. Allaah says,

“So if there are of you a hundred steadfast persons, they shall overcome two hundred, and if there are a thousand of you, they shall overcome two thousand with the leave of Allaah.” (Al-Anfaal 8: 66)

They enjoin one another in miserliness and do not entertain guest. Allaah says,

“Those who are miserly and enjoin miserliness on other men and hide what Allaah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment.” (An-Nisaa 4: 37)

The kaafir is a preventer of good things, eater of ill-gotten wealth, ungrateful over bounties of Allaah. Allaah says,

“They recognise the Grace of Allaah, yet they deny it and most of them are disbelievers.” (An-Nahl 6: 83)

He lives in ignorance, lustful desires and errors; he is unguided to means of uprightness; his heart, ears and eyes are all blocked from perceiving the truth, and Satan pushes him to commit sins. His preoccupation and concern is to satisfy his lust and whims, his deeds then become useless in this world and the next. His Lord does not love Him and tells that He is an enemy of the disbeliever. Whoever does a good or bad deed, Allaah will make the sign his deed manifest on him.

“Whenever Allaah hates a slave, He calls Jibreel and says, ‘O Jibreel! I, indeed, hate so-and-so therefore you must also hate him. Then Jibreel will hate him and proclaim to the inhabitants of the heaven that Allaah hates so-and-so, therefore they too should hate him, then the inhabitants of the heaven will hate him, and his hatred will then be spread among the inhabitants of the earth.” (Al-Bukhaaree & Muslim)

Lifeless objects decry kaafirs disbelief and the Blessed Land will eject them in the End of Time. Stones and trees will say,

“O Muslim! Here is a kaafir!”

When the Antichrist appears, Madinah will shake three times and the disbelievers will be expelled out of the Prophet’s city.
Fellow Muslims! Remoteness from Allaah causes psychological pain. Sins make one’s heart depressed and deny one of the pleasures of faith. The kaafirs are the worst of Allaah’s creatures. He says,

“They are the worst of creatures.” (Al-Bayyinah 98: 6)

As for their numbers, they are the majority of the inhabitants of the earth. Allaah says,

“But most of mankind believe not.” (Hood 11: 17)

The Prophet said, ‘Allah said,

“O Adam! Bring out the contingent of the hell-fire!” Adam said, “Who are the contingents of the hell-fire?” Allaah answered, “Of every thousand, nine hundred and ninety nine.” (Al-Bukhaaree) In another version, he says, “Of every hundred, ninety nine.”

When a kaafir dies, the whole of humanity are relieved. The Prophet said,

“When a believer dies, he gets rest from the mercy of Allaah from the toils and harms of this world, but when one of the unbelievers dies, mankind, the trees and animals are relieved.” (Al-Bukhaaree)

The kaafir would wish to live for a thousand years but when the time of his death comes, he hates to die, and the angels smite his face and back to take his soul and when he is buried, his grave is narrowed so much that his ribs stick into one another. He will be beaten with an iron bar and he will make a cry so loud that all will hear it except man and the jinn. In a version of this hadeeth, it was reported, “If that iron bar were struck against a rock, it would make it sand.” The kaafir’s grave will be carpeted with fire and he will have a continuous torment. He will be resurrected for the reckoning with a blackened face. He will be dust-stained; covered with darkness and terrified. He will be raised up in front of all the creatures on his face. Anas bin Malik said,

‘I said, “O Messenger of Allaah! How will the kaafir be raised up on his face?” He replied, “Is He Who made him, walk on his legs in the world not able to make him walk on his face on the Day of Resurrection?” (Al-Bukhaaree)

He will be in chains on that day and the sinners will be chained together while they are thirsty, dumb, deaf, and blind. Their friends shall discuss them and shall also disown their friends. Their food shall be of Zaqqoom and their drink shall be of boiling scalding water. Another boiling water shall be poured over their heads and it will peel the skin off their bodies. While he will be burning in fire, his body will be magnified and his molar tooth will be greatly enlarged. The Prophet said,

“A kaafir’s molar (in the fire) will be as big as Mount Uhud and the thickness of his body will be as wide as the journey of three (days).” (Muslim)

In another version of this hadeeth, he said,

“…what is in-between the two shoulders of a kafir will be as far as the journey of three days for a fast rider. That is an exact recompense, and your Lord is not all unjust to His slaves. These are the characteristics of disbelievers and their well-deserved recompense.”

Fellow Muslims! The Prophet said,

“Hasten to do good deeds against impending trials that are like parts of seriously darkened night, when a man will be a believer in the morning and become a kaafir in the evening and will a believer in the evening and become a kaafir in the morning, bartering his religion for an insignificant worldly material.” (Ahmad)

Follow the path of the pious people and observe obligatory prayers in the mosques for whoever neglects it has joined a doomed group. The Prophet said,

“The difference between us and them is salaah. Whoever abandons it has disbelieved.”

Allah says,

“Not equal are the dwellers of the fire and the dwellers of Paradise. It is the dweller of Paradise that will be successful.” (Al-Hashr 59: 20)

Dear Muslims! Emulating a people in their outward dispositions necessitates emulating them in their inner characters. Emulating the first generation of this ummah who are the Sahaabah and at-Taabi’een increases one in intellect, religiosity and good conduct while emulating the non-Muslims in their outward characteristics leads to emulating them in their conducts and ugly deeds. It also makes one love them. Therefore differ from idolaters and disbelievers in their behaviour and opinions and beware of taking them as friends. You should hate them, disown them and their religion and be proud of your religion. Strive for their guidance and call them to Islaam.

Further, give much praise to your Lord for guiding you to the right path and ask for firmness in faith. Be truthful with Allaah, you will have your affair made easy for you and cast resentment and ill-will out of your heart and people will love you.

“The People will soon summon one another to attack you as people when eating invite others to share their food.” Someone asked, “Will that be because of our small numbers at that time?” He replied, “No, you will be numerous at that time: but you will be froth and scum like that carried down by a torrent (of water), and Allah will take the fear of you from the breasts (hearts) of your enemy and cast al-wahn into your hearts.” Someone asked, “O Messenger of Allah, what is al-wahn?” He replied, “Love of the world and dislike of death.” [An authentic hadith recorded by Abu Dawud and Ahmad]

In attempting to contemplate on the meaning of the Prophet’s words in the above hadith (and indeed on any of his noble sayings), one quickly comes to appreciate the Prophet’s statement:

“I have been given words which are concise, but comprehensive in meaning” [Bukhaari and Muslim].

The Messenger was blessed with the profound ability to utter several words which whole volumes could then be written about. In this striking hadith, the Prophet describes the situation of the Muslims with great accuracy, and also prescribes a remedy for the ailment.

“The People will soon summon one another to attack you as people when eating invite others to share their food.” What is extraordinary in this hadith, is that the Prophet conjures up vivid images in the listener’s mind about the scenario. Here, the Ummah (the Muslim nation) is first likened to some seemingly tasty food surrounded by a group of hungry diners. But these people need to share, and thus, the food must be divided into portions corresponding to the status of each ‘guest’.

Shortly after the fall of the Khilafah (Caliphate), the Muslim world was divided into many different states by the European powers, with each of them eyeing the rich resources that Allah has blessed the Muslims with.

Colonisation and corruption shortly followed in those lands, and the seeds of tyrannical, despot regimes were planted. Now, with the Ummah divided and each government primarily concerned with its own interests, the enemies of Islam are free to attack each region like wild animals attack their prey – Palestime, Iraq, Chechnya and now Afghanistan.

Someone asked, “Will that be because of our small numbers at that time?” He replied, “No, you will be numerous at that time…”

This is yet more evidence that in Islam, numbers are of little significance. The Muslims were victorious: at the Battle of Badr, where the disbelievers outnumbered the Muslims three to one. They were also victorious at Yarmuk, where the Romans outnumbered the Muslims seventy to one. The current situation is quite the opposite. The Muslim population is more than a billion and is rapidly growing. Yet, these phenomenal numbers are of little consequence when the masses of the population are essentially slaves to the West, herded mindlessly like cattle according to the whims of their masters.

“…but you will be froth and scum like that carried down by a torrent (of water)” Here is another image! This extraordinary description carries heavy meaning beneath its exterior if one considers the characteristics of the “froth and scum”.

Firstly, the froth overlies the water beneath, suggesting a sense of pride and self-confidence. Secondly, the froth is almost weightless and with little substance, such that the slightest breeze can destroy it. Thus, the pride and self-confidence is ill founded and in reality, should not exist. It is only a product of self-delusion. Thirdly, the foam and scum is not in control of its path – that is, the role of the water flowing beneath. All it does is happily flow along to its destination while intoxicated with its imaginary position.

“…and Allah will take the fear of you from the breasts (hearts) of your enemy and cast al-wahn into your hearts.” There were days when the forces of the Muslims were dreaded by all those who opposed them, when people from all over the world would travel to to the lands of the Muslims to receive education, and when Arabic was the language of success. These days are all but gone. Muslims and Islam are generally looked down upon. Why? The Prophet said it is because of Wahn. Technically, it means a dull lifelessness and enervation. However, the Prophet explains what this word really means:

Someone asked, “O Messenger of Allah, what is al-wahn?” He replied, “Love of the world and dislike of death.”

Thus, the problem and the solution have been identified. After the bombardment from capitalist and socialist ideologies, the Muslim world became too materialistic, desperately pursuing the rewards and pleasures of this world, with little remembrance of the Hereafter. The Prophet said (in another hadith):

“Keep much in remembrance of death, which is the destroyer of pleasure.” [Tirmidhi]

Allah said:

“Say: ‘Short is the enjoyment of this world. And the Hereafter is the best for those who do right. And you will never be dealt with unjustly in the very least. Wherever you are, death will find you out, even if you are in towers built up strong and high.” [An-Nisaa, 4:77-78]

Imam Ahmad records from Abu Dardaa as saying:

“If only you knew what you will certainly see upn your death, you would never eat again a single bite out of a craving appetite, and you would never again drink an extra sip of water for the pleasure of unquenchable and insatiable thirst.”

Once Muslims realise that the death is not the end, but the beginning, thereafter with ultimate justice and either excruciating torment or blissful reward, our situation will surely change.

Until then, Allah says:

“Verily, Allah will never change the condition of a people until they change what is within themselves.” [Ar-Ra’d, 13:11]